Political Philosophy in the De Regno of Thomas Aquinas
My essay on the political ideas in Thomas Aquinas’s DR deals with the main topics of political Philosophy Aquinas has established according to Aristotle’s Politics as well as to some Platonian doctrines, for example the doctrine that plurality presupposes unity (Proklos: Elementatio theologica, 5 Pr...
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| Formato: | Artículo publishedVersion |
| Lenguaje: | Español |
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Facultad de Filosofía y Letras, Universidad de Buenos Aires
2003
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| Acceso en línea: | http://revistascientificas.filo.uba.ar/index.php/petm/article/view/7857 http://repositoriouba.sisbi.uba.ar/gsdl/cgi-bin/library.cgi?a=d&c=patris&d=7857_oai |
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I28-R145-7857_oai |
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Universidad de Buenos Aires |
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I-28 |
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R-145 |
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Repositorio Digital de la Universidad de Buenos Aires (UBA) |
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Español |
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spa |
| topic |
Thomas Aquinas Political theory Papal power Secular power Human freedom Tomás de Aquino Teoría política Poder papl Poder secular Libertad humana |
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Thomas Aquinas Political theory Papal power Secular power Human freedom Tomás de Aquino Teoría política Poder papl Poder secular Libertad humana Schneider, Hans Josef Political Philosophy in the De Regno of Thomas Aquinas |
| topic_facet |
Thomas Aquinas Political theory Papal power Secular power Human freedom Tomás de Aquino Teoría política Poder papl Poder secular Libertad humana |
| description |
My essay on the political ideas in Thomas Aquinas’s DR deals with the main topics of political Philosophy Aquinas has established according to Aristotle’s Politics as well as to some Platonian doctrines, for example the doctrine that plurality presupposes unity (Proklos: Elementatio theologica, 5 Prop.) or the doctrine enunciated in the 16 Prop. of the Liber de causis: “A unified power is more effective in producing the bonum commune than a diffused or divided power”. Aquinas quotes this doctrine in DR I 3 and he contrasts it with his own opinions as being predicated on the Politics of Aristotle: (1) Bonum commune est melius quam bonum unius. (2) Human being is by nature an animal civile, nevertheless a state or city is due to a founder (Aristotle). (3) The polis or state are by their nature a plurality and diversity of human beings; a state becoming more and more a unity is, in the end, no longer a state, polis, or city (Aristotle). (4) Therefore, it is required for human beings to be governed and directed to the bonum commune or multitudinis as Thomas says, that is the task of the monarch, whereas the pope has to care for the final end of human life. (5) Aquinas’s doctrine of the duplex felicitas leads him to a strict disjunction between the two visible and perceptible powers of the world: the monarchical and papal. (6) Thus, there is no subjugation of the monarch under the pope. On the contrary, the monarch has to do deal with temporal things: the bonum commune, the welfare, and peace of a community; and the pope has to deal with the final and eternal good consisting in the visio Dei. Both, the secular and the spiritual powers are required to attain the happiness promised to us in the end of our life. (7) Finally, all human activities concerning the political organizations of human life are in the competence of free human creative power. |
| format |
Artículo publishedVersion |
| author |
Schneider, Hans Josef |
| author_facet |
Schneider, Hans Josef |
| author_sort |
Schneider, Hans Josef |
| title |
Political Philosophy in the De Regno of Thomas Aquinas |
| title_short |
Political Philosophy in the De Regno of Thomas Aquinas |
| title_full |
Political Philosophy in the De Regno of Thomas Aquinas |
| title_fullStr |
Political Philosophy in the De Regno of Thomas Aquinas |
| title_full_unstemmed |
Political Philosophy in the De Regno of Thomas Aquinas |
| title_sort |
political philosophy in the de regno of thomas aquinas |
| publisher |
Facultad de Filosofía y Letras, Universidad de Buenos Aires |
| publishDate |
2003 |
| url |
http://revistascientificas.filo.uba.ar/index.php/petm/article/view/7857 http://repositoriouba.sisbi.uba.ar/gsdl/cgi-bin/library.cgi?a=d&c=patris&d=7857_oai |
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AT schneiderhansjosef politicalphilosophyinthederegnoofthomasaquinas AT schneiderhansjosef lafilosofiapoliticaenelderegnodetomasdeaquino |
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1766024462394720256 |
| spelling |
I28-R145-7857_oai2020-08-31 Schneider, Hans Josef 2003-06-02 My essay on the political ideas in Thomas Aquinas’s DR deals with the main topics of political Philosophy Aquinas has established according to Aristotle’s Politics as well as to some Platonian doctrines, for example the doctrine that plurality presupposes unity (Proklos: Elementatio theologica, 5 Prop.) or the doctrine enunciated in the 16 Prop. of the Liber de causis: “A unified power is more effective in producing the bonum commune than a diffused or divided power”. Aquinas quotes this doctrine in DR I 3 and he contrasts it with his own opinions as being predicated on the Politics of Aristotle: (1) Bonum commune est melius quam bonum unius. (2) Human being is by nature an animal civile, nevertheless a state or city is due to a founder (Aristotle). (3) The polis or state are by their nature a plurality and diversity of human beings; a state becoming more and more a unity is, in the end, no longer a state, polis, or city (Aristotle). (4) Therefore, it is required for human beings to be governed and directed to the bonum commune or multitudinis as Thomas says, that is the task of the monarch, whereas the pope has to care for the final end of human life. (5) Aquinas’s doctrine of the duplex felicitas leads him to a strict disjunction between the two visible and perceptible powers of the world: the monarchical and papal. (6) Thus, there is no subjugation of the monarch under the pope. On the contrary, the monarch has to do deal with temporal things: the bonum commune, the welfare, and peace of a community; and the pope has to deal with the final and eternal good consisting in the visio Dei. Both, the secular and the spiritual powers are required to attain the happiness promised to us in the end of our life. (7) Finally, all human activities concerning the political organizations of human life are in the competence of free human creative power. Este artículo tiene como objeto las ideas políticas que Tomás despliega en el De Regno, texto que presenta los tópicos principales de la filosofía política del Dominico, el cual se ampara en la Política aristotélica así como también en algunas doctrinas platónicas como, por ejemplo, la doctrina que sostiene que la pluralidad presupone la unidad (Proclo: Elementatio theologica, prop. 5) o aquella que se enuncia en la prop. 16 del Liber de causis: “un poder unificado es más efectivo para producir el bonum commune que un poder difuso o dividido”. Tomás cita esta doctrina en DR I 3 y la contrasta con su propia lectura, en relación con la Política de Aristóteles: (1) Bonum commune est melius quam bonum unius. (2) El ser humano es, por naturaleza, un animal civile. Sin embargo, un estado o una ciudad requiere un fundador (Aristóteles). (3) La polis o el estado son, por su propia naturaleza, una pluralidad y diversidad de seres humanos; si un estado se va acercando cada vez más a la unidad, hacia el final, en rigor, ya no es más un estado, polis o ciudad (Aristóteles). (4) Por tanto, Tomás sostiene que el ser humano requiere ser gobernado y dirigido hacia el bonum communeo multitudinis: esta es la función del monarca, y, así, el Papa debe encargarse del fin último de la vida humana. (5) La doctrina de Tomás de la duplex felicitas lo lleva a una disyunción estricta entre dos poderes visibles y perceptibles en el mundo: el monárquico y el papal. (6) Así, no hay subyugación del monarca bajo el Papa. Al contrario, el monarca debe encargarse de las cosas temporales: el bonum commune, el bienestar y la paz de la comunidad; y, por su parte, el Papa debe encargarse del bien final y eterno que consiste en la visio Dei. Ambos, tanto el poder secular como el espiritual, se requieren para alcanzar la felicidad que nos fue prometida hacia el fin de nuestras vidas. (7) Finalmente, todas las actividades humanas en relación con las organizaciones políticas de la vida humana son competencia del poder humano libre y creativo. application/pdf http://revistascientificas.filo.uba.ar/index.php/petm/article/view/7857 10.34096/petm.v20037857 spa Facultad de Filosofía y Letras, Universidad de Buenos Aires http://revistascientificas.filo.uba.ar/index.php/petm/article/view/7857/6915 Patristica et Mediævalia; Vol 24 (2003); 3-27 Patristica et Mediævalia; Vol. 24 (2003); 3-27 2683-9636 0325-2280 Thomas Aquinas Political theory Papal power Secular power Human freedom Tomás de Aquino Teoría política Poder papl Poder secular Libertad humana Political Philosophy in the De Regno of Thomas Aquinas La filosofía política en el De Regno de Tomás de Aquino info:eu-repo/semantics/article info:eu-repo/semantics/publishedVersion http://repositoriouba.sisbi.uba.ar/gsdl/cgi-bin/library.cgi?a=d&c=patris&d=7857_oai |